Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1, Chapter 11

Spiritual Perfection Unfolded and Enforced from 2 Corinthians 7:1 · Chapter 11

p. 321CHAP. XI.

Strictness in judging our selves, and Candour in judging others, a sign of excellent Holiness. Preferring the Testimony of an unreproaching Conscience before the Praise of Men, an Argument of excellent Grace. The serious performance of Religious Duties in secret, a sign of a Heavenly Spirit. The forgiving Injuries, and overcoming Evil with Good, the effect of eminent Grace. The more receptive Persons are of Spiritual Admonition, to prevent or recover them from Sin, the more holy. The deliberate desire of Death, that we may be perfectly holy, argues an excellent degree of Holiness. Directions to follow Holiness in our early Age, with Zeal, with Alacrity, and unfainting Perseverance. The Answer to Objections against striving after perfect Holiness. That 'tis impossible to obtain it. That thè Duty is extreamly difficult. That 'tis unnecessary. Other Arguments propounded to excite us to this Duty. The Gospel the perfect Rule of Holiness. Examples of Perfection to raise us to the best heigth. The Example of our Heavenly Father, of our Redeemer, of the Angels, of excellent Saints▪ propounded. Our present p. 322Peace, and future Glory, are increased by our excelling in Holiness.

4. TO be strict and severe in judging our selves, to be can did and favourable to others, argues a Man to be a proficient in practical Religion. The Divine Nature planted in the Saints, is as contrary to Sin, as Life is to Death; and according as Grace is more lively in them, there is a quicker perception, a more feeling sense of Sin, and a stronger detestation of it. For the clearer apprehensions we have of the Majesty and Purity of the Law-giver, the more extensive understanding of the perfection of the Law, the Rule of our Duty and Judgment, the more intimate and exact inspection of our Hearts and Actions, the more deeply we are affected with our Defects and Defilements. How does Agur (whose Wisdom and Holiness appears in his choice of a Mediocrity before Riches) vilifie himself, Surely I am more brutish than any Man, and have not the understanding of a Man; I neither learned Wisdom, nor have the Understanding of the holy. With what an emphasis does he express it, Surely I have not: It was not a superficial acknowledgment, but proceeded from the depth of his Soul. How does the Psalmist aggravate p. 323his being surpriz'd by a strong Temptation? So foolish was I, and so like a beast before thee. The Prophet Isaiah, after his vision of God upon a high Throne, and all the Sanctities of Heaven about him in a posture of Reverence, how does he break forth in perplexity! Wo Isa. 6.Isa 6is me, for I am a Man of unclean Lips, and dwell with a people of unclean Lips; for mine Eyes have seen the King, the Lord of Hosts. St. Paul, tho' the most exact observer and example of the Duty of Christians, who never shed a Tear for his Sufferings, how passionately does he complain of the reliques of Sin? O wretched Man that I am, who shall deliver me from this body of death? A scratch in a piece of Canvas is hardly discovered; but if a Picture be drawn upon it, 'tis very visible. When the Image of God is drawn in the Soul, the least Sins are observ'd.

But with what allays does the Apostle speak of the fierce Zeal of the Jews, against the Doctrine of the Gospel, and the professors of it? I bear them record, Rom. 9. 2.Rom 9:2they have a Zeal for God, but not according to knowledge. He distinguishes between the sincerity of their Zeal, and the error of it in the mistaken Object. But he detests his own persecuting the Church, (though capable of the same p. 324allays,) as Fury and Madness. If there be any mitigating Circumstance, as involuntary Ignorance, sudden Surprize, or a strong Temptation, (as in Peter's case, his Mind was so intent upon avoiding the present danger, that he did not consider his Duty to his Master; and this qualified his Sin to be an Infirmity, and not treacherous Infidelity) if there be no design'd depravedness, and pestilent perverseness of Mind, Charity will make an indulgent allowance for it. It is the inseparable property and excellency of that Grace, It bears all things, believes all things, hopes all things, endures all things; so far as is consistent with Wisdom and Discretion. He that hatesPerfec…orum est nihil odisse in peccatore praeter peccatum. Aug. nothing in a Sinner but his Sin, has made a good progress to perfection.

There are many that dilate and disperse their sight to discover the faults of others, but do not contract it to look inward, and see their own. They are sharp in observing and aggravating other Mens Sins, to be esteem'd zealous; and sometimes Hypocrisie is spun so fine, as to seem to be uncounterfeit Holiness: But they cannot conceal themselves from God and Conscience. The sincere Christian sees his own spots, and the sense of them inclines him to be favourable to those who are overtaken with a fault. To p. 325overcome our own Passions, and meekly to bear the Passions of others, is the effect of victorious Grace. The deep shadow of Humility sets a lustre upon all other Graces, and makes them amiable in God's sight.

5. To prefer the testimony of an unreproaching Conscience in the sight of God, before the esteem and praise of Men, is an argument of excellent Grace. There are many whose Vertue had never appear'd so bright in publick view, and gone so far, had not Vanity attended it: For the relish of Praise they will do praise-worthy things. Their Goodness is defective in the principle; and when the spring is down, their Religion is at an end. Their Works appear in their true colours, to the inlightened Conscience; for no Man can deliberately deceive himself. Now in many Instances it is evident, that the Judgment of God, and of the World are opposite; That which is highly esteemed among Men, is abominable in God's sight; and what is pleasing to God, is despised by Men. Now when a person, with Religious Constancy, proceeds in the way of Holiness, and of his universal Duty, though he is exposed to the imputation of Folly, and consequently the scorn of the World, and will not neglect his Duty to preserve p. 326his Fame, but fully and finally perseveres in his Obedience to God, he is a confirm'd Saint: For 'tis evident, he loves Goodness for its own sake, without mercenary mixtures; and despises all temporal respects that are inconsistent with it. The Apostle declares, 'Tis a small thing with me to be judged by Man's judgment: His ambitious labour was to be accepted of the Lord, whose favourable testimony of his fidelity, would be his eternal honour, before the glorious and immense Theatre of Angels and Men, at the great day. He chose to be among God's treasures, though despis'd as the off-scouring of the World. The inward testimony of Conscience, which is the sweetest Friend or sorest Enemy, is incomparably more valuable, and to be preferr'd before all the painted air, the vain applause of this World. 'Twas Job's resolution, when his undiscerning and severe▪ Friends tax'd him for Hypocrisie, My heart shall not reproach me so long as I live. There is such a convincing evidence of this Rule to judge Men by, that the Roman Philosopher says, Whoever despises the Fame and Reputation Boni Viri famam propter Conscientiam. Sen.of a good Man, to preserve his Conscience inviolate, has attain'd to an heroick degree of Goodness.

p. 3276. The serious, constant and delightful performance of Religious Duties in secret, is a sure testimony of a holy and heavenly Spirit. The Duties of Prayer and Praise in society, are perform'd many times from custom, and false respects to the eyes of Men; and are fashional without the exercise of holy Affections, the life of those Duties. Our Saviour tells us, That the light of the Body is the Eye, if thine Eye be evil, thy whole Body is full of darkness: Without purity of Intention, our Religion, tho' varnish'd with a specious appearance, is vain. But the exercise of Religion conceal'd from publick view, is not lyable to the temptations of Vanity. Our Saviour commands us to pray in secret, and …e that sees in secret, shall reward us openly. The secrecy contributes to the free exercise of holy Affections in that Duty. The Prophet Jeremy tells the obstinate Jews, If Jer. 13. 17.Jer 13:17ye will not hear, my Soul shall weep in secret places for your Pride, and mine Eye shall weep sore, and run down with tears, because the Lord's flock is carried away into captivity. His Sorrow was not counterfeit or shallow, but Eyes and Heart were engaged; the privacy contributed to the measure.

'Tis true, there may be formality in secret Duties; a Prayer may be repeated p. 328in the Closet without reverence and solemnity, without a holy heat of desires, as if the bodily service were accepted: But such Worship, instead of propitiating God, provokes his displeasure. Heaven is brass to all cold Petitioners, their Prayers cannot pierce through it. 'Tis observable, that secrecy is a counsellor and incentive to a vicious person to do Evil: He chooses the silent and dark night as the fittest season: When he is secure no ray of Light can discover what is done, he is effectually tempted to satisfie his Lusts. On the contrary, a real Saint chooses to serve God in secret; for then he glorifies him as God, the Inspector and Judge of the Heart, and the privacy of his Worship, is to Conscience an evidence of his Sincerity, and of an excellent degree of Grace. Constancy is requisite in the performance of Religious Duties in secret. Many when they feel present Pain, or fear imminent Dangers, will address their Requests to God in secret; but when freed from Trouble, they neglect their Duty. But Prayer is a Duty of daily revolution; the Natural Life may be as well preserved without Breathing, as the Spiritual without Prayer. And since we have always peculiar Wants, and are often surprised with new Necessities, which are not fit p. 329to be discover'd to others, we should esteem the Precept to be our Priviledge, to present our selves to our Heavenly Father, and to pour forth our Souls into his Bosom, with an Assurance of his gracious hearing our Request.

Some by the Constraint of Natural Conscience dare not omit secret Devotion: but they are brought to it as a troublesome task, and are glad when 'tis done. These are in the state of Carnal Nature. But when there is a Sympathy between the Heart and the Duty, and the sweetness of Paradise is tasted in Communion with God, 'tis an evidence the Divine Nature is prevalent. Those happy Souls are in Heaven already: for in Heaven there is an Everlasting tenor of serving and praising God. In short, Internal Religion is the immediate and unfeigned issue of the Soul, whose praise is not of men; that cannot by their most searching Sight dive into the Heart, but of God, who is the maker and searcher of the Heart. Briefly as between Friends, Conversation increases Love, and Love increases Conversation, so between God and a Saint, Communion increases Love, and Love Communion.

7. To forgive Injuries, and overcome Evil with Good, discovers a Christian to be divinely Excellent. Love is the p. 330brightest Beam of the divine Beauty, wherein God doth most delight and excel. The returning good for evil is the noblest effect of Love, wherein our nearest resemblance of God consists. We have the Example of it in the highest degree of Perfection in our Suffering Saviour. If ever any one had a right to Revenge Injuries, our Saviour had. His Innocence was entire, nay, his beneficent Goodness to his Enemy, was infinitely obliging: the Miseries he suffer'd were Extreme, a Death equally Ignominious and Cruel: the Dignity of his Person was truly Infinite.. Yet in the extremity of his Sufferings, when the sense of Injuries is most quick and exasperating, in the midst of their scornful Insultings, he earnestly prayed for their Pardon; Father forgive them, they know Luke 23.Luke 23not what they do. He might have call'd upon the righteous Judge of the World, the Revenger of opprest Innocence, to have destroyed them by Fire from Heaven: but he Addresses his request by that Title that was most endearing him to God, Father forgive them, 'tis the desire of thy Son, dying in Obedience to thy Will, they know not the greatness of their guilt. Now the more we are conform'd to our meek and forgiving Saviour, the more we approach to Perfection. p. 331And the more the Corrupt Nature in us is provokt and fierce upon Revenge, the doing Good for Evil is the more sure proof of excellent Vertue and clear Victory over our selves.

8. The more receptive persons are of Spiritual Counsel and Admonition, for the preventing or recovery from Sin, they are the more Holy. 'Tis David's desire, Let the righteous smite me, it shall Psal. 141. 5.Ps 141:5be a kindness, and let him reprove me, it shall be an excellent oil which shall not break my head. There is no Counsel so truly valuable, as that which proceeds from Wisdom and Love in matters of Importance. If a Friend discovers by indications and symptoms, a disease that insensibly has seiz'd on us, does not his compassionate Advice endear him to us? How much rather should we meekly and thankfully receive a prudent and seasonable reproof of a Spiritual Friend, for the healing our Souls, whose Diseases are far more dangerous, and less discernable than those of the Body. 'Tis the most sacred and beneficial Office of Friendship, and like the Compassionate Love of the Angel to Lot, in leading him out of Sodom. And as the most Excellent Metal Gold, is most pliant and easily wrought on, so the most Excellent Tempers are most receptive of holy Counsels.

p. 332Yet the Natural Man is very averse from a meek submission to reproof for Sin. A vicious Self-love, of which Pride is the production, makes us to overvalue our Reputation: now to reprove, implies a Superiority, which occasions Impatience and Disdain. Though the Duty be perform'd with Prudence and Tenderness, and respective Modesty, yet 'tis usually very unacceptable. Men will excuse and extenuate, and sometimes defend their Sins; nay, sometimes recoil with Indignation upon a faithful Reprover. 'Tis as dangerous to give an Admonition to some proud Spirits, as 'tis to take a Thorn out of a Lions Foot. 'Tis therefore evident, that when a just Reproof is receiv'd with Meekness and Acceptance, there is a great Love of Holiness, as when one takes a very unpleasant Medicine, it argues an earnest desire of Health. He is an Excellent Saint, that when Conscience has not by its directive Office prevented his Falling into Sin, and a sincere Friend endeavors to restore him, is not angry at the Reproof, but sorry he deserves it.

Lastly, The deliberate desire of Death, that we may arrive at the state of perfect Holiness, is the effect of excellent Grace. There is no desire more natural p. 333and strong, than of the enjoyment and continuance of Life: There is no fear more insuperable, than of certain and inevitable Death. Those who do not fear it at a distance, are struck with Terrors at the aspect and approaches of it. Carnal Men, whose Heaven is here, at the fearful apprehensions and foresight of it, are ready to sink into Despair. Nay, holy Men, who have the prospect of Coelestial Happiness beyond Death, and believe that the pangs of Death are throws for their deliverance to Eternal Life, are apt to shrink at the thoughts of their Dissolution. If the change from an earthly to a heavenly state, were not by our being uncloth'd, but to be cloth'd upon with Glory, (which St. Paul declares to be the desire of Nature) the hopes of seeing Christ in his Glory, and being transformed into his Likeness, would so inflame their Affections, that they would be impatient of being absent from him. But the necessity of dying, that we may ascend into his reviving presence, is so bitter, that Divine Grace is requisite to induce us to consent to it. St. Peter was an ardent lover of Christ, and appeals to our Saviour's omnisciency for a testimony of it, Lord, thou that knowest all things, knowest that I love thee; yet our Saviour immediately tells him, When p. 334thou shalt be old thou shalt stretch out thy hands, and another shall carry thee where thou wouldst not, signifying his Death. The circumstance, when thou ar… old, implies an unwillingness to dye, when the natural term of Life was near expiring. Yet Peter had been a spectator of our Saviour's glorious Transfiguration, and of his triumphant Ascent to Heaven from Mount Olivet. The best of us have reason to joyn in the language and desire of the Spouse, Draw us to thy blessed presence, and we will run after thee: So strong is the band of natural Love, that fastens the Soul and Body, and such a reluctancy there is against a Dissolution. But St. Paul declares, I desire to be dissolved, and to be with Christ, which is far better: He was contented to live for the Service of Christ, but desirous to dye to enjoy his Presence in the Sanctuary of Life above. This was his fixed and unsatisfied desire. How few are arriv'd to such a heigth of Spirituality? This desire is the fruit of Faith, with respect to the Reality and Glory of the Eternal State, and our interest in it. According as the revelation of the invisible Kingdom is in our Minds, such is its attractive power in our Hearts. 'Tis the effect of Divine Love in a degree of eminence. To vanquish the Terrors of p. 335Death, that are insuperable to Humane Resolutions, and with a clear and chearful Spirit to leave the Body in the Grave, that we may for ever be freed from Sin, and made like to Christ in Purity and Glory, is the effect of Love stronger than Death.

2. Use, is to excite us to follow Holiness; to make it the great design, study and endeavour of our Lives to grow in Grace. 'Tis true, the beginning, the prosecution, and perfection of Holiness is from God; but 'tis by the subordinate concurrence of the renewed Mind and Will, the leading Faculties, that we are advancing towards Perfection. God gives Vertue to the Seeds, Temper to the Seasons, and Form to the Fruits; but Men are to plant and water the Fruits of the Earth. Without God our Endeavours are weak and ineffectual, but by his Blessing are successful. I will first set down Directions how we should follow Holiness: Secondly, Answer the Carnal Allegations against our striving after Perfection: Thirdly, Proceed to add other Motives to enforce the Duty: Fourthly, Propound the Means that may be effectual for this excellent End.

1. We must in our early Age follow Holiness. Men commonly deceive Conscience, p. 336and elude their Duty by delays: They are unwilling to be holy too soon, and in an excellent degree: They presume there will be time enough hereafter for to reform themselves; after their Voluptuous Affections are satisfied, after their Worldly Acquisitions, they will forsake their Sins, and become holy. But this is unaccountable Folly, rather a Delirium than Discourse. There are innumerable Contradictions, of which the Lives of Men are compounded; they complain as if Time were intolerably short, and waste it as if it were intolerably long: They use all Arts, that Months may seem as Hours, and Years pass as Days. But in no Instance is this Folly more visible, than in neglecting the working out their own Salvation, till Time and Grace are past, when no person can assure himself of the next Minute: They presume upon such a remote possibility, that after the best of their days are spent in the Vanities and Business of the World, there will be time to do the one thing necessary. How many are dispatch'd to the Grave and Hell in the midst of their hopes of long Life, and their resolutions of future Repentance? Death often steals upon Men unobserv'd, and sometimes unfelt. Now since Time is so short and slippery, and p. 337Life is dying every day, it is astonishing that so many are careless of securing future Blessedness.

But suppose their Time is lengthened out, how is the difficulty increas'd of their being renewed, and reformed in their Hearts and Conversations? The natural vicious Inclinations by custom in Sin are confirm'd Habits; their Passions are more violent, the power and liberty of the Mind is broken, and cannot reduce them under the empire of Reason. Men think there will be an ebbing and retiring of their Carnal Affections in Age, when the sensitive Faculties are disabled from the gross acts of Sin; but vicious desires are not cur'd by Impotence. The love to Sin increases by the repeated pleasure of it: Can the Aethiopian change his skin, or the Leopard his spots, then may ye that are accustomed to do evil, do well. By Custom Mens Lusts are more rebellious to Reason, more untractable to Discipline, more a verse from holy Counsel.

The good or the evil Habits of one Age, are with their Vertues and Vices transfus'd to the next. 'Tis extraordinary when an evil Child becomes a sober modest Youth, or a dissolute Youth becomes a religious Man. Childhood is as the Seed, in whose Vertue the Tree of p. 338Life is contain'd. The Characters that are cut in the Bark, when the Tree grows, deeply and visibly remain. 'Tis as painful as Death, to change a sinful Life of many Years, and begin a contrary course of Actions. There are two branches of Folly visible in the World, Men will not do when they can, and afterwards cannot do when they would.

Besides, the Holy Spirit is griev'd and quench'd by their resisting his pure motions; and if he be withdrawn, 'tis impossible they should be renewed by a serious Repentance. 'Tis as reasonable to expect, that the Sun should cross the order of Nature, and rise in the West, as that the Sun of Righteousness should arise with healing in his wings, upon an habitual obstinate Sinner in the hour of Death. They are usually left to hardness and stupidity, to presumption or to despair. Some are as insensible; some presume to obtain an easie entrance into the Kingdom of Life, and their disappointment exceedingly exasperates their sad exclusion; others who were fearless of the last Enemy when afar of, in his approaches, they remember what they have been, and apprehend what they must be without a miraculous change; and Conscience, like a Pulse, beats quick and faint, the prognostick of Eternal p. 339Death. The Consideration, they are come to the end of their days, and shall lose the end of their desires and hopes, Eternal Happiness, cuts them more terribly than the pangs of Death. The reflection on their wasting the treasure of Time, without any improvement for their Souls, is a pricking thorn in their Eyes, and forces out just but unprofitable tears. How doleful is the separation of Soul and Body here, and how woful will their union be at the last day? O that Men were wise to consider their latter end, that they would call Death to counsel; with what evidence and efficacy would it convince them of the necessity of a timely preparation for Eternity? 'Tis too late to go to buy Oyl, when the Bridegroom is coming.

2. Let us follow Holiness zealously. Desires without consequent Endeavours, are pretences; ineffectual Resolutions contradict themselves. What fire, vigour, and activity, does the Apostle express? If by any means I may attain to the resurrection of the dead. I follow after it, that I may apprehend that for which I am apprehended of Christ. Brethren, I count not my self to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forth unto those things that are before, I press forward p. 340to the mark, for the prize of the high calling in Christ. I follow, as the Huntsman pursues the Game, with full speed. It should excite Compassion and Indignation, to see the Love of this vain perishing World to be more active and zealous, than the Love of the blessed eternal World. That the Tempter with such wretched wages, the trifles of Time, should induce Men to be his Slaves; and God with the glorious Reward of an everlasting Kingdom, should not perswade them to be his Sons, to be like him in Holiness. That Men should so violently run down the Hill to the Earth, and be so remiss and slow in their▪ motion upward to Heaven. The vain-glorious, excited by the edge of Ambition, will venture on present Death, with fond hopes of future Fame: Strange purchase! The covetous, with the most eager application of means, strive to heap up uncertain Riches: The voluptuous, with vehement Affections, follow Pleasures. But to obtain the highest Honour, Coelestial Treasure, to enjoy the purest Delights, Men think lazy formality, and slack endeavours sufficient. Whereas the most serious Thoughts, flagrant Desires, steddy Resolutions, and all possible Industry, are requisite in our holy Calling, that we may have an p. 341abundant entrance into the Kingdom of God.

3. Let us follow Holiness with alacrity and chearfulness. Our Saviour tells us, 'Tis his meat and drink to do his Father's will. The practise of Holiness is vital and nourishing, and pleasant to the taste. There is a high relish in Victory of any kind, but especially over our most dangerous Enemies; it replenishes with cordial Contentment; what Joy arises from subduing unruly Passions: Suppose Anger has often foil'd me, and like an unmanaged and unbridled Horse, has hurried me into dangers; if by Divine Grace, by Circumspection and Care, by Resolution and Striving, I finally overcome it, and all its former Victories, what a spring of Joy rushes into the Soul? If the Graces of the Spirit are more radiant and vigorous in their exercise, the Reward is such a clear serenity of Mind, as is the reflection of Paradise, a Heaven upon Earth. Prosperity in a Calling makes Men diligent and delightful in it. But when the practise of Religion is constrain'd and tedious, God receives no Honour, and Man receives no Praise, nor Joy, as the Reward of it.

4. Let us with unfainting perseverance strive after perfect Holiness. There are p. 342tinctures of Original Sin cleaving to the best Saints defects in their Graces and best Duties: There are many degrees of ascent before we come to the highest point of Perfection. Let us strive with our utmost possibility, to anticipate Heaven. We must not be satisfied with some attainments, and presume we are perfect. We must be contending, till our Conquest over Sin be clear and compleat. The reflection upon our progress willDixisti sufficit peristi. Aug. give new Spirits to proceed to new work. To him that continues in well-doing, Glory and Immortality is the reward. Perseverance is the Crown of Christianity.

2. I now come to answer the Allegations, that are brought to discourage Men from endeavours after perfect Holiness. I have in the Preface Answered some of the principal Objections, I will consider some others, to remove the most plausible Pretences.

The first Objection against the Divine Command, of being perfect as our Heavenly Father is perfect, is the impossibility of obeying it. How can sinful Dust and Ashes be perfect, as the holy God is? To this a clear Answer may be given.

p. 3431. 'Tis true, if a Law be absolutely impossible it cancels it self: For there can be no authority in a superiour to command, nor obligation on a Subject to obey, in a matter that is not capable of his choice. Absolute impossibility quenches desire, and causes despair; and that enervates the strength of the Soul, and cuts the sinews of Industry. Now we cannot suppose that God, whose Wisdom, Rectitude and Goodness, are essential and unchangable, should command reasonable Creatures any thing utterly impossible; for then the cause of their Sin and Misery would not rise from themselves, but they would be fatally lost and undone for ever.

2. The Command signifies not a resemblance of equality, for in that sense there is none holy as the Lord, but of analogy and conformity to his holy Nature, of which intellectual Creatures are capable.

3. In the present state our Conformity is not entire, our Graces are not pure, our Vertues not refin'd without allay: But this is from our culpable impotence. And it cannot be imagined, that God should reverse this Law, and dissolve the obligation of it, because we have contracted a sinful disability to perform it. Besides, God is pleased to▪ offer divine p. 344assistance to enable us to be like God in the kind of Holiness, though not in the perfection of degrees. And though we cannot attain to Perfection here, we may be ascending to it. The Apostle exhorts Christians to strive for the comprehension of the heigth and depth, and length and bredth of the love of Christ, that passes knowledge: That is, we must be adding new degrees of Light in our Minds. We cannot know as we are known, till we come to the full inlightned state above; and we cannot be holy as God is holy, till we come to his transforming presence in Heaven, but we must be aspiring to it. We have the most excellent incouragement to this Duty: For if we are zealous in our desires and endeavours, God will pardon our imperfections, and accept us as if they were perfect: But those who are settled in their defects, and lye still in their laziness, will be justly condemned.

2. 'Tis objected, That this Duty is at least extreamly difficult. To this I answer;

1. Difficulty is an unreasonable pretence in matters of indispensable Duty, and infinite consequence. Our Saviour commands us to strive to enter in at the strait gate; for strait is the gate, and narrow is the way, ('tis hard to find, and p. 345hard to keep) but that only leads to Eternal Life. The Kingdom of Heaven is to be taken by violence, and the Wrath to come escap'd by flight. 'Tis better to take pains than to suffer Pains: The Cords of Duty are more easie than the Chains of Darkness.

2. There is nothing in Religion insuperable to the Love of God, and of our Souls. Love is not cold and idle, but ardent and active in pursuit of its Object. There are many Instances that resolved Diligence will overcome great obstacles to the designs of Men. Demosthenes the Athenian, was the most unqualified for an Orator of a thousand: His Breath was so short, that he could not speak out a full Sentence; his Voice and Pronunciation was so harsh, and his Action so ungrateful and offensive to the most delicate Senses, the Eye and Ear, that the first time he spake in the publick Assembly, he was entertained with Derision, and the second with Disdain by the People; yet by unwearied Industry and Exercise, he corrected his defects, and became the most Eloquent and Perfect Orator that ever flourish'd in Greece. Now can there be any so difficult heigth in Religion, but a strong resolution, join'd with consequent endeavours, and the supernatural assistance of p. 346the Holy Spirit, will gradually attain to?

To naked Nature, the Commands of plucking out the right Eye, and cutting off the right Hand, are extreamly hard: Carnal Men pretend they can as easily stop the circulation of the Blood, as mortifie their sensual Inclinations. But by the Grace of God 'tis not only possible, but pleasant, to abstain from fleshly Lusts that war against the Soul. I can do all things through Christ that strengthens me, saith the Apostle; the word implies, I can easily: St. John declares, his Commands are not grievous: The yoke of Christ is a gracious yoke. The impotence of Men to obey Christ, consists in their obstinacy. They are not infected by Fate, nor determin'd by Destiny, and constrain'd by strict Necessity to follow their sinful Courses, but are chain'd to their alluring vicious Objects by the consent of their own Wills.

I will, to convince those who are Christians only in title and profession, and pretend invincible impediments against performing their Duty, propound the Moral Excellencies that shin'd in some Heathens in regulating the angry and desiring Appetites. Socrates, who had a fiery Nature, that inclin'd him to sudden Anger, yet attain'd to such a constant p. 347equal Temper, that when provok'd by Injuries, his Countenance was more placid and serene, his Voice more temperate, his Words more kind and obliging. Plato, surprized with Passion for a great Fault of his Servant, took a Staff to beat him, and having lift up his Hand for a stroke, stop'd suddenly; and a FriendExigo poenas ab homine iracundo. Oblitus servi quia alium quem potius castigaret invenerat. Sen. … Ira, lib. 3. coming in, and wondring to see him in that posture, said, I chastise an angry Man; reflecting with shame upon himself: Thus he disarm'd his Passion. When Alexander had conquer'd Darius, and taken his Queen, a Woman of exquisite Beauty, he would not have her brought into his presence, that his Vertue might not be violated by the sight of her. Scipio having taken a Town in Spain, and among them a Noble Virgin very beautiful, resign'd her untouch'd, with her Ransom of great value, to the Prince to whom she was contracted. If it be said, that Vanity assisted Vertue in these Persons, and one Carnal Passion vanquish'd another, the Desire of Praise, the Pride of Life, the Lust of the Flesh: But shall not Divine Grace be more powerful than Humane Motives? The impotence of Carnal Christians is not from the defect of assisting Grace, but their culpable neglect of using it. But for the intire Conviction of Carnalists that are p. 348under the tyranny of the voluptuous Appetites, and pretend they cannot resist the attractiveness, and unbind the charms that fasten them to the Objects of their impure Desires; let it be considered, that a little contempt, or coldness of the Person by whom they are charmed, a favourable aspect upon a competitor, will turn their Love into Disdain, and break all society between them. And shall one Carnal Passion vanquish another, and the Terrors of the Lord, the Torments of an Everlasting Hell, be ineffectual to restrain them? The remembrance of this will cover them with Eternal Confusion in the next World. The Traveller complain'd of the roughness of the way, when a Thorn in his Foot made it uneasie. Carnal Men complain, 'tis a sad task to obey the Gospel, but their Lusts make it so.

3. 'Tis alledged, that the striving after perfect Holiness is unnecessary; by the Covenant of Grace a Man may be saved without it.

Before I discover the falseness of this pretence, I shall observe that Carnal Men, that they may live easily, endeavour to make their Principles correspondent with their Practices, they bend the Rule to their depraved Appetites, and will not order their Life by the holy p. 349Rule. The cursed and crafty Serpent will assist them in drawing false Conclusions from true Premisses, and in opposing the Grace of the Gospel to its Precepts. When the Carnal Affections corrupt the Judgment, the Mind will give license to the Affections; the case of such is dangerous, if not desperate. Thus the loose Opinion, That Men may be saved without absolute Perfection, therefore striving after it is unnecessary, makes Men remiss in Religion, and produces vain delusive hopes, that end in fearful disappointments. To undeceive Men, the following Considerations may be effectual.

1. 'Tis true, we must distinguish between the Preceptive Moral part of the Covenant of Works and of Grace, and the Foederal. They agree in the former, and differ in the latter. The Gospel injoyns perfect Obedience as well as the Law; but the first makes it the Condition of the Covenant, whereas the second makes provision for our Imperfections. According to the tenor of the first, the transgressing of one Command was a violation of the Covenant, and Death was the unavoidable consequence of Sin: for entire Obedience was the Condition of it. Adam sin'd once, and must dye for ever: But to sin against p. 350the command of the Gospel and the Covenant is not the same: The Mediator interposes between the Righteous Judge and the Sinner; and Faith in him, notwithstanding the killing Law, and the accusing Conscience, secures us from revenging Justice. Only final Impenitence and Unbelief, cut off from the benefit of the Gospel.

2. Tho' the Gospel allays the severity and rigor of the Law, and pardons our defects, yet it as strictly requires our sincere earnest endeavours after Perfection, as the Law requir'd exact Obedience. We are commanded to grow in Grace, 'tis direct matter of Duty, we are obliged to be holy, as God is holy, in all manner of Conversation: the Rule is inflexible, and none can by dispensation or priviledge be exempted from serious and constant endeavours to be intirely like God. Those who are pleas'd with the pretence, that perfect Holiness is unattainable here, and indulge their imperfections, are in the state of unrenewed Nature. They are sure they shall be bad always, and therefore will not labour to be better. But the Consideration that we cannot attain to the highest pitch of Holiness, is a spur and incitation to the Saints to greater diligence, as p. 351appears by the example of St. Paul before cited.

'Tis true there are different ages of the Children of God, some are as new born Babes, in a state of Infancy and Infirmity, others in their Minority, others are arrived to more maturity: and as the crying of an Infant discovers life as well as active mirth, so mourning for our Imperfections discovers the truth of Grace. And Saints of different Degrees are receiv'd into Glory: but none are who did not aim and endeavour to …leanse themselves from all pollutions of flesh and spirit, and to perfect holiness. For without sincerity we are not capable of the present favour of God, nor future blessedness, and sincerity is inconsistent with the wilful neglect of our Duty.

Grace is a plant of Heaven, productive of Fruits suitable to its quality, and 'tis proper to its nature, to be tending to Perfection. A Tree that ceases to grow before 'tis come to its perfection, and brings not forth Fruit in its season, withers and dyes. A Christian that is unfruitful has no Life, but is expos'd to the just threatning of Excision and the Fire. He that limits himself in Religion, is in a state of Death. I have ins…sted the longer upon this matter, that by clearness and Conviction, Men may be p. 352dis-enchanted from that pernicious perswasion, that without using sincer… ▪ endeavors to be perfectly Holy, they may safely go to Heaven.

3. I shall add to what has been discours'd of before, some other Arguments and Motives to excite us to be intentive to this great work. I shall first consider the perfection of the Rule laid down in the Gospel.

1. The Moral Law in its purity and perfection, that forbids Sin in every kind and degree, Thou shalt not Covet, and Commands Holiness in the most Spiritual Sublimeness, Thou shalt love the Lord with all thy mind, heart, soul and strength, is the Rule of our Duty prescrib'd in the Gospel. 'Tis true, that Personal perfect Obedience as the Condition of Life, is abolish'd, as was before observed: if that lives we must dye for ever. But the command binds without relaxation. There is no permission of the least Sin by the Gospel. The looking to the Brazen Serpent, did not alter the deadly quality of the poison of the Fiery Serpent, but stopt its deadly operation: Faith in Christ does not change the nature of Sin to make it Lawful, but hinders its deadly malignity in Working. Our Saviour tells us, He came not to destroy the Law, p. 353but to fulfil it. And that heaven and earth should pass away, before one tittle of it shall fail; that is, lose its binding Authority. 'Tis as unalterable as the Law-giver, whose purity it represents.

Not only the Mysterious and Supernatural Doctrines, the Objects of Faith, but Moral Duties, the matters of Practice, are fully reveal'd only in the Gospel. The Humane Understanding was Darkness to Supernatural Truths, and dim with respect to the Rules of Life. Our Saviour has clear'd the Law from the false Glosses of the Pharisees, who by favourable Explications, and Correctives of its strictness, instead of curbing their Lusts, did cherish and foment them. But the Oracle speaks without ambiguity: the Interpretation of our Saviour is clear and decisive, that the purifying the Heart, as well as the cleansing the Hand, is an Indispensable Duty▪ Holiness must be so pure, that we must not only abstain from polluting acts, but quench all polluting thoughts and desires: we must not only pardon externally the most provoking Injuries, but internally quench all inclinations to revenge: now it will require our Noblest Care, and most Excellent Endeavours to practice these high Rules.

p. 354If there were an extract of the Corrupt Morals in the Philosophy of the Heathens, it would be visible how defective it is to restore Man to his primitive Holiness. They were Idolaters, not merely by Temptation, but by Principle and Resolution: it was their Maxim that a Wise Man should Conform to the Worship practis'd in the places where they lived. Their Moral Philosophy ascended no higher than to instruct us how to act as Men: for it considers in them only Humane Qualities, and directs their Actions in a respective order to Natural Felicity. To do justly, to dye generously, to allay the fiery agitations of the Passions, that make Men miserable in themselves, and vexatious to others, is the highest pitch to which this Heathen Philosophy pretends. They had some glimmering confus'd Notions of their Duty towards God, but like the thin appearance of some Stars in a dark Night, without Efficacy.

But the Gospel reveals our Duty so as it may be clearly known, and strongly imprest on us. There are various Duties in the compass of a Christians practise, and 'tis an advantage to have them reduc'd to some comprehensive Heads, that may bring them often to our Minds. The Apostle gives us the bright sum of p. 355our Duty: The grace of God that brings salvation, hath …pp…'d unto all …n, teaching us, th… d…nying ungodliness and worldly lusts, … should li… godly, righteously …nd soberly in the pr…t world▪ There is no Rule more e…ve and influential into the Life of a Christian, th… to wal… worthy of God, becoming our Relation to him … ou… Heavenly Father, and our Union with his Son as our Spiritual Head, and the Supernatural Happiness reveal'd in his Word▪ We are commanded to …l… ci…mspectly and …ctly▪ not as fools b… … wi…. Sometime… there is a particular e…umeration of our Duties: Finally brethren, whatsoever things are honest, whatsoever things are j…s…, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good r…port, if ther… be any vertue, any praise, think on these things.

From what has been said of the Obligation of the Evangelical▪ Rule, 'tis evident how destructive the Doctrine of the Church of Rome is, that many things prescribed in the Gospel, are Counsels of Perfection, not Universal Laws. A Doctrine fatally fruitful of many pernicious Consequences: of Spiritual Pride, the poison of the Soul. They depress the Divine Law, while they Assert a more Excellent Holiness in uncommanded p. 356Works, and they exceed the rule in matters of Supererogation. It induces slothfulness: for they securely allow themselves in the neglect of their duty, and not only contradict the Gospel in their Practises, but supplant it in their Principles. And as they relax our obligation to the Precepts of the Law, so by other Doctrines they release Men from the fear of the Sanction and Penalty▪ for the Doctrine of Purgatory takes away the fear of Hell, and the Doctrine of Indulgences the fear of Purgatory.

2. The Gospel propounds to us Examples of Perfection to raise us to the best heighth.

1. We are Commanded to be perfect as our heavenly Father is perfect. There are some Attributes of God, that are not the Object of our Desires and Imitation, but of our highest Reverence and Veneration. Such are his Eternity, Immensity, Omnipotence, Immutability. There are other Attributes, his Moral Perfections, that are imitable: Holiness, Goodness, Justice, Truth; which are purely and fully declar'd in his Law, and visibly in the Works of Providence. This Command as was before explain'd, is to be understood, not of an equality, but resemblance. He is Essentially▪ Transcendently and Unchangeably Holy, p. 357the Original of Holiness in understanding Creatures. There is a greater disproportion between the Holiness of God, and the unspotted Holiness of the Angels, than between the Celerity of the motion of the Sun in the Heavens, and the slow motion of the shadow upon the Dial that is regulated by it. It should be our utmost Aim, our most earnest Endeavour, to imitate the Divine Perfection. As Wax is to the S…al, so is the Spirit of Man to his End, the same Characters are ingraved in it. The Soul is God-like, when the principal leading Powers, the Understanding and Will; are influenc'd by him.

The Heathen Deities were distinguished by their Vices, Intemperance, Impurity, and Cruelty, and their Idolaters sin…d boldly under their Patronage. The true God commands us, to be holy, as God is holy; to be followers of him as dear Children: For Love produces desires and endeavours of likeness.

2. The Life of Christ is a Globe of Precepts, a Model of Perfection, set before us for our imitation. This in some respect is more proportionable to us; for in him were united the Perfections of God, with the Infirmities of a Man. He was h…ly, harmless, und…filed, and separate from Sinners. His Purity was absolute, p. 358and every Graoe in the most Divine degree was express'd in his Actions. His Life and Death were a compounded Miracle of Obedience to God, and Love to Men. Whatever his Father order'd him to undertake, or undergo, he entirely consented to▪ He willingly took on him the form of a Servant▪ 'twas not put upon him by compulsion. In his Life▪ Humility towards Men▪ infinite descen…s below him, Self-denial, Zeal for the Honour of God, ardent Desires for the Salvation and Welfare of Men, were as visible as the Flame discovers Fire. In his Sufferings, Obedience and Sacrifice were united. The willingness of his Spirit was victorious over the repugnance of the Natural Will in the Garden; Not my Will, but thine be done, was his un…lterable choice. His Patience was i… perable to all Injuries: He was betrayed by a Disciple for a vile Price, and a Mu… therer was preferr'd before him▪ He was scorn'd as a false Prophet, as a feigned King, and deceitful S…viour: He was spit on, scourg'd, crown'd with Thorns, and crucified; and in the heigth of his Sufferings never express'd a spark of Anger against his Enemies, nor the least degree of Impatience, that might lessen the value of his Obedience. Now consider, it was one principal Reason of p. 359his Obedience, to instruct and oblige us to conform to his Pattern, the certain and constant Rule of our Duty. We may not securely follow the best Saints, who sometimes through Ignorance and Infirmity, deviate from the narrow way; but our Saviour is the Way, the Truth, and the Life. What he said after his wa…hing the Disciples Feet, (an Action wherein there was such an admirable mixture of Humility and Love, that 'tis not possible to conceive which excell'd; for they were both in the highest Perfection,) I have given you an Example, that what I have done to you, so do you, is applicable to all the kinds of Vertues and Graces exhibited in his Practice. He instructs us to do by his Doings, and to suffer by his Sufferings. He suffered for 1 Pet. ….us▪ leaving an Example, that we may follow his steps. He levels the way, and makes it like a Carpet, by going before us. Those Duties which are very harsh to sensible Nature, he instructs us in, by his Preaching, and by his Passion. How can we decline them, when perform'd by him, in whom the glorious Deity was personally united to the tender Humanity? His Life was a continual Lecture of Mortification. 'Tis the Observation of the Natural Historian, that the tender Providence of Nature is p. 360admirable, in preparing Medicines for us Visu ipso animos invitavit etiam deliciis auxilia per miscens. Plin. l. 22.in beautiful fragrant Flowers, that we might not refuse the Remedy, as more distastful than our Diseases. But how astonishing is the Love of God, who sent his Son for our Redemption from Eternal Death, and in his Example has sweeten'd those Remedies that are requisite for the Cure of our distemper'd Passions: the taking up the Cross, submitting to Poverty and Persecution, are made tolerable, by considering that in enduring them, we follow our Redeemer. Can any Motive more ingage and incourage our Obedience, than the perswasive Pa… tern, and commandingly Exemplary ofDominus & Deus noster quicquid docuit fecit, ut discipulus excusatus esse non possit, qui discit & non facit. Cypr. Ep. 56. l. 1. our Soveraign and Saviour? Can we be averse from our Duty, when our Lawgiver teaches us Obedience by his own practice? Can any Invitation be more attractive, than to do that for Love to him, which he did for Love to us and our Salvation? We are his Subjects by the dearest Titles, and our own Consen…; we are dedicated to his Honour; and as the Apostle tells the Galathians, If you are circumcised, you are debtors to keep the whole Law, by the same Reason, if we are baptized, we are obliged to obey the Law of Faith; to order our Lives according to the Doctrine and Example of Christ. An unholy Christian, is a Contradiction p. 361so direct and palpable, that one word destroys another; as if one should say, a living Carcass, or a cold Calenture. We must adorn the Gospel of Christ by the sacred splendour of our Actions. An innocent Life from gross notorious Sins, is a poor Perfection; we must shew forth the Vertues of him, who has called us to his Kingdom and Glory. Men usually observe what is …minently better, or extreamly worse, in any kind: The excellent Goodness of Christians recommends the Goodness of the Gospel, and convinces Infidels, that it came from the Fountain of Goodness.

The Primitive Christians endur'd the Fiery Tryal with insuperable Constancy; and the most powerful Argument that inspir'd their Courage, despising Life and Death, was, that Christ was their Leader in those terrible Conflicts; he was their Spectator, whenSi vos acies vocaverit, si certaminis vestri dies venerit, militate fortiter dimicate constanter, scientes vos sub oculis presen…s domini dimicare, & confessione nominis ejus, ad ipsius gloriam perve…ire. Quis non pretiosam in conspectu Domini mortem non fortiter & constanter excipiat, placiturus ejus oculie qui nos in confessione nominis sui de super spectans, volentes comprobat, ad juvat dimicantes, vincentes coronat. Cypr. they incounter'd fierce Beasts, and fiercer Tyrants, for the defence of his Truth, and Glory of his Name; and while they were suffering for him, he was preparing Immortal Crowns for them. This St. Cyprian, in his Pastoral Letters to the Christians in Africa, represents p. 362with such powerful Eloquence, that kindled in their Breasts a Love to Christ stronger than Death.

3. The Angels are propounded to us as a Pattern for our Imitation. Our Saviour directs our desires, that the Will of God may be done in Earth, as 'tis done in Heaven. The Will of God is either Decretive or Preceptive: The Decretive extends to all Events; nothing falls out at Random, nothing by rash Chance and Casualty, but all things come to pass according to the Counsel of his Will; by his Efficiency or Pormission. The Preceptive Will of God is the Rule of our Duty▪ This is the Will of God, even yo…r Sanctification: This is intended here▪ for 'tis to be performed in conformity to the Obedience of the Angels. But …s comprehensive of our resign'd submission to the Will and Wisdom of God in the disposals of Providence, as well as to our active subjection to his Commands▪ We are equally obliged to acknowledge and honour his Sovereignty and Do…inion in ordering all things, as to yi…d Obedience to his Sovereignty declar'd in his Laws. The Psalmist addresses himself to the Angels, as our Pattern; Bless the Lord ye his Angels that excel in strength, that do his Commandments, hearkening to the voice of his Word… ▪ The p. 363Angels are the eldest off-spring of God's Power, Glorious, Heavenly and Immortal Spirits. The Title of Angels signifies their Office; their Nature we do not fully know. We can tell what they are not, not Fl…sh nor Blood; but negatives do not afford Knowledge. 'Tis not Knowledge to declare what things are not, but what they are. Their excellency is discovered in Scripture, in that the highest degree of our Perfection is express'd by likeness to the Angels. The Perfection of Beauty in Stephen is set forth, They saw his Face, as the Face of Acts 6. 15.Acts 6:15an Angel. Excellent Wisdom in David; My Lord the King is wise as an Angel of 2 Sam. 14. 20.2 Sam 14:20God. Perfect Eloquence▪ Tho' I speak 1 Cor. 13. 1.1 Cor 13:1with the Tongues of Men and Angels. And the Apostle, in asserting the infinite dignity of the Mediator, proves it by this Argument that he is above the Angels; To whi…h of the Angels did he s…y, thou …t my Son? that is, in a high and peculiar manner: Now if they had not been in the highest order of Creatures, the Argument had not been conclusive; yet they are infinite descents below God▪ The Heavens are not clean in his sight, the Stars are not pure befor… him. The Seraphims v…il their Faces and their Feet in his glorious presence, and cry one to another, Holy, holy, holy, Lord God of Hosts, p. 364the whole Earth is full of thy Glory: His separate and transcendent Attributes are the Foundation of their Humility and Subjection.

2. They received their Being from his meer Pleasure. This most free Favour infinitely binds them to his Service. A derived Being has dependant operations.

3. They are confirm'd in their state of ever-flourishing Fe…city, by pecullar Grace. In the morning of the Creation Heaven shin'd with innumerable Sta… the Angels of Light, of whom a vast number are by their Rebellion, become wandering Stars, to whom is reserv'd the blackness of darkness for ever. How dreadful was their Fall? From what Felicity into what Woe? Now the good Angels are in a supernatural state, without the least danger of Change and Separation from the blessed Presence of God. The Grace of Confirmation renews their obligation to the Divine Goodness; they are not safe in themselves, but their fidelity is secur'd by the continual influence of the Holy Spirit. In them is perfect Light, and perfect Love, the fountains of their Obedience. The matter wherein their Obedience is exercis'd is secret to us; the Laws and admirable Order in Heaven, are not fully discovered: But p. 365we are assur'd, they continually magnifie and celebrate the Perfections of God. In this lower World, they are ministring Spirits to the Heirs of Salvation, the adopted Children of God. The highest Angels are not exempted from this Service, nor the lowest Saints excluded from the Benefit of it. How many unforeseen and inevitable dangers, as to Humane prevention, do they prevent? The evil Angels would destroy the Saints, from a Principle of Revenge and Despite against the high and everlasting Judge, and are hindered by the interposing of the good Angels. Michael overcome the Devil, in the contention about the Body of Moses. The Devils have totally lost their Moral Excellency, and their Natural Excellency, their Lustre and Power are lessen'd. But of what Power they have to do Mischief, there are terrible Proofs recorded in Scripture: They raised the Storm that overthrew the House, wherein Job's Children were suddenly destroy'd; and struck his Body with loathsome and tormenting Boiles.

The good Angels inspire holy thoughts, and excite holy affections in the Saints: For certainly they have an inspiring Faculty for Good, as the Devils have for Evil. Satan put it into Judas his Heart to betray Christ. They execute Vengeance p. 360duplicate page p. 361duplicate page p. 362duplicate page p. 363duplicate page p. 364duplicate page p. 365duplicate page p. 366upon the wicked: The Angel of the Lord destroyed in one night, … hundred fourscore and five thousand of the Assyrian Army. When the Saints leave the World, the Angels guard them through the Air, the dominions of Satan, and secure them from the spiritual Pharaoh, who pursues them in their passage to the Coelestial Canaan.

At the last day they shall gather the Elect from all the quarters of the World▪ before the Tribunal of Christ; and after the Judgment is past, they shall cast the Wicked into everlasting Fire.

The perfection of their Obedience is signified: They obey God readily without delay or reluctancy. Delay is a vertual denial of Obedience. The Angel told Zacharias, I am Gabriel that stand in the presence of God: It implies his prepared disposition to receive and perform all his Commands. 'Tis said, they hearken to the voice of his Word: the first signification of his Will puts them in motion. They entirely obey him; there is no allay, no mixture of Contraries in their Principles, nothing suspends or breaks the entireness of their activity in God's Service. They obey him with all their Powers, and the utmost efficacy of them. 'Tis said, He makes his Angels Spirits, his Ministers a flam… of Fire: p. 367to signifi… their celerity and vigout in doing God's Will. They fly like the Wind, to rescue the Saints from imminent destructive Evils; and like a flame of Fire, are quick and terrible to consume the wicked. They fully perform his Commands: The two Angels that were sent to preserve L…t, from the destruction of Sodom, while he lingred, they took him by the Hand, and brought him out of the City, and would not destroy it till he was safe. They freely and chearfully obey God, esteeming his Service their Glory and Felicity. They are stil'd Thrones and Dominions, Principalities and Powers; but they are more pleased in the title of his Angels; that is, Messengers, and in the relation of his Servants. They esteem it their highest Exaltation and Happiness to obey God. They with as much diligence and delight watch over the meanest Saints, though never so obscure and despicable in the World, as those who are in Royal Dignity; because they in it obey the Orders of God. They are steddy and uniform in their Duty, above all temptations from Hopes or Fears that may slacken their Endeavours, and unstring the bent of their Resolutions in his Service. There is an eternal constancy in their Obedience.

p. 368It may be said, this Example is above our level in the present state: Our wings are broke, we flag, and cannot reach so high a flight. We sometimes conceive more clearly, sometimes more darkly of our Duty: We are sometimes declining, sometimes reviving and returning to our Duty: We do not practice Obedience with that degree of diligence as 'tis commanded. The weakness of the Flesh controuls the willingness of the Spirit. How should it upbraid us that we fall so short in the imitation of Angelical Obedience, who are under equal, nay peculiar, Obligations to please God? The Grace of God in our Redemption, is more illustriously visible than in their Creation: The Goodness of God was most free in making the Angels; but 'tis merciful in saving Man from extream Misery, the desert of his Disobedience. The Divine Power made the Angels, but Men are redeemed by the dearest Price, the Blood of the Son of God. In this God commended his Love to us, that when we were Sinners, he gave his Son to dye for us. Now Beneficence is magnified by the principle and motive of it; Gifts are endear'd by the Affection of the Giver, and ingenuous Thankfulness chiefly respects it. All the precious Benefits, and vital Influences, that we receive, p. 369are from the dearest Love of God: Supposing the Angels receive as great Favours from his bountiful Hand, yet there is a clearer discovery of his Heart, his tender and compassionate Love in our Salvation. How should this Consideration inspire our Prayers with a holy Heat, that God would inlighten our Minds to know his holy, acceptable and perfect Will, and incline our Wills to choose it, and enable us to do it, as the Angels, the most illuminate and zealous Servants of God?

4. The Scripture has lighted up excellent Examples of Holiness in the Lives of the Saints upon Earth, for our direction and imitation. There is a great advantage by looking on Examples; they are more instructive than naked Pre…pts, and more clearly convey the knowledge of our Duty. A Work done in our sight by another, directs us better in the practise of it, is more acceptable, and of more powerful efficacy to reform us, than Counsel and Admonition by words. A Reproof, if spoken with an imperious air, wherein Vanity has a visible ascendant, is heard with distaste, and often with disdain; but an excellent Example is a silent Reproof, not directed immediately to irregular Persons, but discovers what ought to be done, and p. 370leaves the application to themselves, and the impression is more quick and penetrating than of words. In difficult Precepts, no Argument is more effectual than Examples; for the possibility of doing them is confirm'd by Instances in others; and the pretence of Infirmity is taken away. The Command binds us to our Duty, Examples incourage us to performance. The pattern of the Angels, who are pure Spirits, is not so influential upon us, as the pattern of the Saints, that is more correspondent and proportionate to our present state; as the Light of the Stars, that are so vastly distant, is not so useful in managing our Affairs, as the Light of a Candle that is near us. The Saints are nearly allied to us; they are clothed with the same frail garment of Flesh, they had like Passions, and were in the same contagious World, yet they were holy and heavenly in their Affections and Actions: They lived in civil Conversation with Men, and spiritual Communion with God. This will take away the pretence of Infirmity; for we have the same word of Grace, and spirit of Grace, to strengthen us.

The practise of Holiness is regular and uniform, wherein the Saints resemble one another; yet there is a conspicuous singularity p. 371of active or suffering Graces in some Saints, that eminently distinguish them from others; and these we should especially regard. Enoch walked with God: His Life was a continual regard of God▪ therefore he was translated into his glorious Presence. Abraham's Faith was illustrious, in that without reluctancy, he address'd himself to offer up his beloved Son; a Command so heavy, that God would not permit his performing it. Moses Self-denial was truly admirable, in choosing to live in a solitary naked Desert, rather than in the Egyptian Court, wherein was the heigth of Pomp, and the centre of Pleasure. Job's Patience was unparallel'd, when encompass'd with the sharpest Affliction. Daniel prefer'd a Den of Lyons to Darius's Palace, rather than neglect one day his desired Duty of Prayer to God. Whom would it not inflame, to read the Narrative of the Tryals of the excellent Saints recorded in the 11th to the Hebrews? They were persecuted and patient, afflicted and resign'd; they were victorious over the blandishments of the alluring World, and the terrors of the enraged World: From those Instances, the Apostle exhorts us to run our race with Patience, looking to Jesus the author and finisher of our Faith. The Knowledge that is in p. 372our view from the practice of others, will make Obedience more easie, and best lead us to practice. These excellent Examples should make us blush with Shame, and bleed with Grief, that notwithstanding there is a more copious communication of Grace by the Gospel, than under the Law, and a more clear revelation of the glorious Reward, we are so many degrees below them. NothingCur ergo ad excujationes proni, quae fortiora sunt non intuemur? will convince us more of our Negligence, than comparative and exemplary Instruction. There is an envious Emulation among those that are in PublickNemo eorum qui in republica versantur, quos vincat, sed a quibus vincitur, aspicit: Et illis non tam jucundum est multos post se videre, quam grave aliquem ante se. Sen. Ep. 73. Places; 'tis not so pleasing to see many below them, as 'tis uneasie and grievous to see any above them. This seems to be one of those Plants, that in its native Soil is poisonous, but transplanted into another Climate, and under another Heaven, is not only innocent, but healthful. 'Tis a noble Emulation worthy the breast of a Saint, to strive to excel others in Holiness.

5. Our present Joy, and future Glory, are improved according as we rise to Perfection here. The Life of a Saint may be compar'd to the Labour of the Bees, who all the day either fly from their Hives to the Flowers, or from the Flowers to their Hives; and all their art and exercise is, where there is fragrancy or p. 373sweetness. In divine Worship the Soul ascends to God, by holy thoughts and ardent desires, and God descends into the Soul, by the communication of Grace and Comfort.

'Tis true, the Carnal Man cannot see nor taste the divine delight, that a Saint has real Experience of; for a lower Nature is incapable of the perceptions and enjoyments of an higher: A Plant cannot apprehend the pleasure of Sense, nor a Beast the pleasures of Reason; and Reason must be prepared and elevated to enjoy the pleasures of Holiness, which makes all the charming Contents of this World insipid and nauseous: For according to the excellency of the Objects, and the capacity and vigour of the Faculties exercised upon them, such is the delight that results from their union. The holy Soul is a Heaven inlightened with the Beams of the Sun of Righteousness; a Paradise planted with immortal Fruits, the Graces of the sanctifying Spirit; and God walks in it, communicating the sense of his Love.

Are not Life, and Light, and Liberty, productive and preservative of Joy? And consequently, as the natural Life, the more lively and vigorous, the more pleasant it is, so the spiritual. The more we are like God, the more we are loved p. 374of him, and the more clear revelations of his Love are communicated to us. The more we are freed from the chains of Sin, and bondage of Satan, the more joyful and glorious is our Liberty. Indeed, the Saints are sometimes in darkness, but their Sorrows are from their defects in Holiness; from their not improving the means of Grace, whereby they might rise to Perfection: For as when Sadness oppresses us, the vital Spirits retire to the Heart, and are shut up in their springs, that Nature does not perform its operations with delight; so when the Holy Spirit, the Eternal Comforter, is grieved, by our quenching his pure Motions, he withdraws his comforting Influences, and the Soul is left desolate. The Experience of all the Saints is a demonstration, that Religion the more it fastens us to our Duty, and to God, by the bands of Love, the happier we are; and that the state of a renewed Christian, is so far from being gloomy and melancholy, that 'tis the joyful beginning of Heaven.

By excelling in Holiness, our future Glory will be increas'd. The life and order of Government consists in the dispensing Rewards and Punishments. God will recompence the wicked according to the Rule of Justice and their Desert; p. 375and the future Happiness of the Saints will be in degrees, according to the degrees of their Holiness. Not as if there were any Merit in our Works to procure the Eternal Reward, which is the Gift of his most free Love; but his Love rewards us according to his Promise, that they who sow bountifully, shall reap bountifully; and in proportion, as the Graces of the Saints are exercised here, their Glory will be in Heaven. In this the Goodness of God is admirable, he works all in us, and rewards his own work: His Service is the best; for he that commands, works; and he that obeys, reigns. If we respect the Glory of God, and our own, let us endeavour to be compleat in Holiness.

'Tis true, God bestows his Favours as a free Lord, and liberal Benefactor, variously; but he distributes Rewards in the next Life as a Governour, according to the inviolate Rule establish'd by his Wisdom in his Word. As the quality of the Reward is according to the kind of our Works, so the degrees are according to the measure of them. To imagine that a Carnal Man may be saved without Holiness, is as unreasonable, as to think that a Man may be made miserable without Sin. It is to p. 376attribute an irregular Clemency to him. We must distinguish between the desert of the Reward, and the order of dispensing it. There is no possibility or shadow of Merit; for the Grace of Obedience is antecedent to the Grace of the Reward.